View source for Maya is so strong, because we are qualitatively one (with God), we are thinking we are the Supreme Brahman. That is another nonsense. "Because I am salty, therefore I am the sea water." This is not very good logic. A part cannot be equal to the whole

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[[Category:Maya Is Very Strong]]
[[Category:Because]]
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[[Category:In Quality We Are One With God]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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A drop of seawater and the whole seawater, in quality they are one. Because the taste of a drop of seawater is also salty, therefore you can understand the whole water is salty. Ciklena. So you can understand Paraṁ Brahman if you understand yourself. That is called self-realization. Simply the difference is Paraṁ Brahman is the greatest, and you are the smallest. He is vibhu, you are aṇu. But māyā is so strong, because we are qualitatively one, we are thinking we are the Supreme Brahman. That is another nonsense. "Because I am salty, therefore I am the seawater," this is not very good logic. A part cannot be equal to the whole.
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[[Vanisource:731007 - Lecture BG 13.14 - Bombay|731007 - Lecture BG 13.14 - Bombay]]
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Brahman means Kṛṣṇa. You'll find in the Bhagavad-gītā Kṛṣṇa is addressed as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). When Arjuna understood Kṛṣṇa, in the Tenth Chapter we'll find, he's addressing Kṛṣṇa that, "You are Paraṁ Brahman." Brahman, all of us are Brahman, ahaṁ brahmāsmi. It is not very difficult to understand. "I am not this body, matter, but I am spirit soul." Therefore anyone can understand that he is Brahman. Spirit soul is Brahman, not the Paraṁ Brahman. Paraṁ Brahman is Kṛṣṇa. We are Brahman, but part and parcel of the Brahman. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). We are part and parcel of the Paraṁ Brahman. Therefore we are Brahman.

Therefore a part and particle of gold is also gold. A particle of the seawater is also seawater, salty seawater. That is oneness. So far the quality is concerned, that is oneness. A drop of seawater and the whole seawater, in quality they are one. Because the taste of a drop of seawater is also salty, therefore you can understand the whole water is salty. Ciklena. So you can understand Paraṁ Brahman if you understand yourself. That is called self-realization. Simply the difference is Paraṁ Brahman is the greatest, and you are the smallest. He is vibhu, you are aṇu. But māyā is so strong, because we are qualitatively one, we are thinking we are the Supreme Brahman. That is another nonsense. "Because I am salty, therefore I am the seawater," this is not very good logic. A part cannot be equal to the whole.

So here jñāna means, to understand the Paraṁ Brahman means, sarvataḥ pāṇi-pādam: "Paraṁ Brahman has got pāṇi, means hands, and pāda, and legs, everywhere." How it is possible? That is knowledge. That is knowledge. It is possible. Because we are part and parcels of Kṛṣṇa, we have got our hands and legs, therefore Kṛṣṇa has got His hands and legs everywhere. But our hands and legs are now engaged otherwise. It is not for Kṛṣṇa. That is called illusion. Actually, the hands and legs belong to Kṛṣṇa. My hands, it is not my hand, it is Kṛṣṇa's hand. My leg, it is Kṛṣṇa's leg, but in māyā, in illusion, it is covered, upādhi. "My hand means it is Indian hand." "My leg means Indian leg." "My hand means American hand." "My leg means American leg." No. It is neither American leg, neither Indian leg, neither Indian hand nor American hand. It is all Kṛṣṇa's hands and legs. That you have to realize. That is real knowledge. That is jñeyam. You have to understand that you are not the proprietor of these hands and legs. Kṛṣṇa is the proprietor.
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